Gleanings In Genesis

41. Joseph Betrayed
By His Brethren

Genesis 37

"And his brethren
went to feed their father's flock In Shechem. And Israel said unto Joseph,
Do not thy brethren feed the flock in Shechem? Come, I will send thee unto
them. And he said to him, Here am I" (Gen. 37:12, 13).

12.
Joseph sent forth by his father. The verses just quoted above introduce to us
the second of these marvelous typical scenes in which Joseph shadows forth the
Lord Jesus. Here the brethren of Joseph are seen away from their father. Jacob
says to his beloved son, "Come, and I will send thee unto them." How
this reveals the heart of Jacob to us. He was not indifferent to their welfare.
Absent from the father's house as they were, Jacob is concerned for the welfare
of these brethren of Joseph. He, therefore, proposes to send his well beloved
son on an errand of mercy, seeking their good. And is it not beautiful to mark
the promptness of Joseph's response! There was no hesitancy, no unwillingness,
no proffering of excuses, but a blessed readiness to do his father's will, "Here
am I."

One
cannot read of what passed here between Jacob and Joseph without seeing that
behind the historical narrative we are carried back to a point before time began,
into the eternal counsels of the Godhead, and that we are permitted to learn
something of what passed between the Father and the Son in the remote past.
As the Lord God with Divine omniscience foresaw the fall of man, and the alienation
of the race from Himself, out of the marvelous grace of His heart, He proposed
that His beloved Son should go forth on a mission of mercy, seeking those who
were away from the Father's House. Hence we read so often of the Son being sent
by the Father, "Herein is love, not that we loved God, but that He loved
us, and sent His Son to be the propitiation for our sins" (1 John 4:10).
And blessed it is to know that the Beloved of the Father came forth on His errand
of love, freely, willingly, gladly. Like Joseph, He, too, promptly responded,
"Here am I." As it is written of Him in Hebrews 10:7, "Then said
I, Lo, I come (in the volume of the book it is written of Me) to do Thy will,
O God."

13.
Joseph seeks the welfare of his brethren. "And he said to him, Go, I pray
thee, see whether it be well with thy brethren, and well with the flocks, and
bring me word again" (Gen. 37:14). Joseph could not have been ignorant
of his brethren's "envy"; he must have known how they "hated"
him; and in view of this, one had not been surprised to find him unwilling to
depart on such a thankless errand. But with gracious magnanimity and filial
fear he stood ready to depart on the proposed mission.

Two
things are to be particularly observed here as bringing out the striking accuracy
of this type: First, Joseph is sent forth with a definite object before him—to
seek his brethren. When we turn to the Gospels we find the correspondence is
perfect. When the Beloved of the Father visited this world, His earthly mission
was restricted to His brethren according to the flesh. As we read in John 1:11,
"He came unto His own, and His own received Him not": His "own"
here refers to His own people, the Jews. Again, in Matthew 15:24, it is recorded
that the Lord Jesus Himself expressly declared, "I am not sent but unto
the lost sheep of the House of Israel." And again, in Romans 15:8, we are
told, "Now I say that Jesus Christ was a Minister of the Circumcision for
the truth of God, to confirm the promises made unto the fathers."

In
the second place, observe the character of Joseph's mission: said Jacob,"
Go, I pray thee, see whether it be well with thy brethren." He was sent
not to censure them, but to inquire after their welfare. So, again, it was with
the Lord Jesus Christ. As we read in John 3:17, "For God sent not His Son
into the world to condemn the world; but that the world through Him might be
saved."

14.
Joseph was sent forth from the vale of Hebron: "So he sent him out of the
vale of Hebron, and he came to Shechem" (Gen. 37:14). There is no line
in this lovely picture, drawn by the Spirit of God, which is without its own
distinctive significance. We quote here from the well chosen words of Mr. C.
Knapp: "Hebron means fellowship or communion. The vale suggests quiet peacefulness
and rest. It was intended, I believe, to point them forward (and point us back)
to the fellowship of the Son with the Father in heaven's eternal calm and peace
previous to His entrance, at His incarnation, into this scene of sin and toil
and sorrow'' (A Fruitful Bough).

The
peaceful vale of Hebron, then, was the place where Joseph dwelt in happy fellowship
with his father; there he was at home, known, loved, understood. But from this
he was sent to a place characterized by strife and blood-shed-ding, unto those
who appreciated him not, yea, to those who envied and hated him. Faintly but
accurately this tells of the love-passing-knowledge which caused the Lord of
Glory to leave His Home above and descend to a hostile realm where they hated
Him without a cause.

15.
Joseph came to Shechem (Gen. 37:14). The word "Shechem" means "Shoulder,"
being taken from "the position of the place on the ‘saddle' or ‘shoulder'
of the heights which divide the waters there that flow to the Mediterranean
on the west and to the Jordan on the east" (Smith's Bible Dictionary).
The meaning of this name conforms strictly to the Antitype. The "shoulder"
speaks of burden-bearing and suggests the thought of service and subjection.
The moral meaning of the term is Divinely defined for us in this very book of
Genesis—"and bowed his shoulder to bear and become a servant unto tribute"
(Gen. 49:15). How striking it is to read, then, that on leaving his father in
the vale of Hebron, Joseph came to Shechem. How marvelously this foreshadowed
the place which the Lord of Glory took! Leaving His peaceful place on high,
and coming down to this scene of sin and suffering. He took the Servant's place,
the place of submission and subjection. As we read in Philippians 2:6, 7, "Who,
being in the form of God, thought it not robbery to be equal with God: but made
Himself of no reputation, and took upon Him the form of a servant." And
again in Galatians 4:4, "When the fullness of time was come, God sent forth
His Son, made of a woman, made under the law." Verily, "Shechem"
was the place that the Beloved of the Father came to.

Moreover,
is it not significant that Shechem has been mentioned before in the Genesis
narrative—see Genesis 34:25-30—especially when we note what occurred there.
Shechem was the p]ace of sin and sorrow, of evil passions and blood-shedding.
Little wonder that Jacob was anxious about his sons in such a place, and that
he sent Joseph to them there to inquire after their welfare. And how what we
read of in Genesis 34 well depicts in terse but solemn summary the history of
this earth. How aptly and how accurately the scene there portrayed exhibited
the character of the place into which the Lord Jesus came. The place which lie
took was that of the Servant; the scene into which He came was one of sin and
strife and suffering.

16.
Joseph now became a Wanderer in the field. "And a certain man found him,
and, behold, he was wandering in the field: and the man asked him: saying, What
seekest thou? And he said, I seek my brethren: tell me, I pray thee, where they
feed their flocks" (Gen. 37:15, 16). In His interpretation of the Parable
of the Tares, the Lord Jesus said, "the field is the world" (Matthew
13:38). Like Joseph, the Beloved of the Father became a Wanderer, a homeless
Stranger in this world. The foxes had holes, and the birds of the air had their
nests, but the Son of man had not where to lay his head. What a touching word
is that in John's Gospel, "And every man went unto his own house: Jesus
went unto the Mount of Olives" (John 7:53; 8:1). Every other man had his
own house to which he could go, but the Lord Jesus, the homeless Wanderer here,
must retire to the bleak mountain side. O my soul, bow in wonderment before
that matchless grace which causes thy Savior who, though lie was rich, yet He
for our sakes became poor, that we through His poverty might be rich!

17.
Joseph seeks until he finds his brethren. "And the man said, They are departed
hence; for I heard them say, Let us go to Dothan. And Joseph went after his
brethren and found them in Dotham" (Gen. 37:17). When Joseph arrived at
Shechem he found his brethren gone; they were not there. "Now is his chance
to return to Hebron if his heart is not wholly in his mission, Here he has given
him a good excuse for turning back and giving up the undertaking. But no; he
has no thought of turning back, or giving up the work given him of his father
to do" (Mr. K). Thus it was with that blessed One whom Joseph foreshadowed.
From start to finish we find Him prompted by unswerving devotion to His Father
and unwearied love toward His lost sheep, continuing the painful search until
He found them. No seeming failure in His mission, no lack of appreciation in
those to whom He ministered, daunted Him. Man might despise and reject Him,
those nearest might deem Him "beside Himself"; Peter might cry, "Spare
Thyself," yet none of these things turned Him aside from going about His
Father's business! A work had been given Him to do, and He would not rest till
it was "finished."

"And
Joseph went after his brethren." How these words gather up into a brief
sentence the whole story recorded in the four Gospels! As the Redeemer went
about from place to place, one end only was in view—He was going after His brethren.
He enters the synagogue and reads from the prophet Isaiah, and with what object?
That His brethren might be reached. He walks by the Sea of Galilee, seeking
out those who should walk with Him for a season. He must needs go through Samaria
we read; and why? Be cause there were some of His "brethren" in that
place. Yes, the Son of man came to seek and to save that which was lost. And,
my Christian reader, of what do these words remind you, "Joseph went after
his brethren?" Ah, how patiently and untiringly that One of whom Joseph
was but a type "went after" you! How many years His unwearied love
pursued you; pursued you over the mountains of unbelief and across the precipices
of sin! All praise to His marvelous grace.

"And
found them in Dothan." Dr. Haldeman tells us that "Dothan" signifies
"Law or Custom." "And it was there Jesus found His brethren,
dwelling under the bondage of the Law, and slaves to mere religious formalism."
Yes, the Law of Jehovah had degenerated into the "customs" of the
Pharisees, "Laying aside the commandments of God, ye hold the traditions
of men" (Mark 9:8), was our Lord's charge against them.

18.
Joseph conspired against. "And when they saw him afar off, even before
he came near unto them, they conspired against him to slay him" (Gen. 37:18).
The hatred of the brethren found opportunity in the love that sought them. It
is striking to notice how that a conspiracy was formed against Joseph "before
he drew near unto them." How this reminds us of what happened during the
days of our Savior's infancy. No sooner was He born into this world than the
enmity of the carnal mind against God displayed itself! A horrible "conspiracy"
was hatched by Herod in the attempt to slay the newly born Savior. This was
in the days when He was "afar off." Thirty years before He presented
Himself publicly to the Jews. The same thing is found again and again during
the days of His public ministry. "Then the Pharisees went out and held
a council again Him, how they might destroy Him" (Matthew 12:14), may be
cited as a sample.

19.
Joseph's words disbelieved. "And they said one to another, Behold this
dreamer cometh. Come now, therefore, and let us slay him, and east him into
some pit, and we will say, Some evil beast hath devoured him; and we shall see
what will become of his dreams" (Gen. 37:19, 20). The prophetic announcement
of Joseph seemed unto his brethren as idle tales. They not only hated him, but
they refused to believe what he had said. Their skepticism comes out plainly
in the wicked proposal, "Let us slay him . . . and we shall see what will
become of his dreams." Thus it was with the Christ of God. After He had
been nailed to the cross, "they that passed by reviled Him, wagging their
heads, and saying, Thou that destroyed the temple and buildest it in three days,
save Thyself. If Thou be the Son of God, come down from the cross. Likewise,
also the chief priests mocking Him, with the scribes and elders, said, He saved
others; Himself He cannot save. If He be the King of Israel, let Him now come
down from the cross, And we will believe Him "—which was an admission that
they did not believe. The Jews believed Him not. His teaching was nothing more
to them than empty dreams. So, too, after His death and burial. "The chief
priests and Pharisees came together unto Pilate, saying, Sir, we remember that
that deceiver said, while He was yet alive, After three days I will rise again.
Command therefore, that the sepulcher be made sure" (Matthew 27). When
the stone was sealed and the watch was set, the skeptical Pharisees were but
saying in effect, "We shall see what will become of His dreams."

And
is it any different now in modern Christendom? How do men and women today treat
the words of the Faithful and True Witness? Do those who listen to the Gospel
give credence to what they hear? Do they set to their seal that God is true?
Do they really believe as true the Lord's own words, "He that believeth
not is condemned already" (John 3:18)? Ah, unsaved reader, dost thou believe
that, that even now the condemnation of a Holy God is resting upon thee? You
do not have to wait until the last great day; you do not have to wait until
the judgment of the great white throne. No; God's condemnation rest upon thee
now. Unspeakably solemn is this. And there is but one way of deliverance. There
was but one way of escape for Noah and his family from the flood, and that was
to seek refuge in the Ark. And there is but one way of escape from God's condemnation
for you, and that is, to flee to Christ, who was Himself condemned in the stead
of all who believe on Him. Again: He who was truth incarnate declared, "He
that believeth not the Son shall not see life, but the wrath of God abideth
on him" (John 3:36). O unsaved friend, if you really believed these words
of Him who cannot lie you would not delay another moment. You would not dare
to procrastinate any longer. Even now, you would east yourself at His feet,
just as you are, as a poor needy and guilty sinner, receiving Him by faith as
your own Savior. Treat not, we beseech you, these words of the Son of God as
idle tales, but believe them to the saving of your soul.

20.
Joseph is insulted. "And it came to pass, when Joseph was come unto his
brethren, that they stripped Joseph out of his coat, his coat of many colors
that was on him" (Gen. 37:23). How this brings out the wicked hatred of
these men for the one who had come seeking only their welfare. Like beasts of
prey they immediately spring upon him. It was not enough to injure him; they
must insult him too. They put him to an open shame by stripping him of his coat
of many colors. And how solemnly this agrees with the Antitype. In a similar
manner the Lord of Glory was dealt with. He, too, was insulted, and put to shame:
"Then the soldiers of the governor took Jesus into the common hall, and
gathered unto Him the whole band of soldiers. And they stripped Him" (Matthew
27:27, 28). The same horrible ignominy is witnessed again at the Cross: "Then
the soldiers when they had crucified Jesus, took His garments" (John 19:23).

21.
Joseph is cast into a pit. "And they took him, and cast him into a pit;
and the pit was empty, there was no water in it" (Gen. 37:24). We quote
now from Dr. Haldeman: "The pit wherein is no water, is another name for
Hades, the underworld, the abode of the disembodied dead: of all the dead before
the resurrection of Christ. ‘The pit wherein is no water' (Zech. 9:11). ‘For
as Jonah was three days and three nights in the whale's belly, so shall the
Son of man be three days and three nights in the heart of the earth' (Matthew
12:40). It was here our Lord, as to His Soul, abode between death and resurrection."

22.
Joseph was taken out of the pit, alive, in his body. "And they lifted up
Joseph out of the pit" (Gen. 37:28). "The actual order of the occurrence
is that Joseph was first east into the pit and then sold; but the moral order
of the type is not deranged by the fact; it is in the light of the Anti-typical
history that we make the type to be verified, as well as to verify it. The lifting
out of the pit is one of those Divine anticipations of the resurrection scattered
all through the Old Testament from Genesis to Malachi" (Dr. H.).

23.
Joseph's brethren mingle Hypocrisy with their Hatred. "And they sat down
to eat bread . . . And Judah said unto his brethren, What profit is it if we
slay our brother and conceal his blood? Come, and let us sell him to the Ishmaelites,
and let not our hand be upon him; for he is our brother and our flesh"
(Gen. 37:27). First, notice the opening words of verse 25, "And they sat
down to eat bread," and this, while Joseph was helpless in the pit! How
this reminds us of Matthew 27:35, 36—"And they crucified Him . . .. And
sitting down they watched Him there!"

But
mark now this hypocrisy: "Come, and let us sell him to the Ishmaelites,
and let not our hand be upon him." The parallel to this is found in John
18: "Then led they Jesus from Caiaphas unto the hall of judgment; and it
was early; and they themselves went not into the judgment hall, lest they should
be defiled" (v. 28). Such deceptions will men practice upon themselves.
And again, how remarkable, in this connection, are the words found in John 18:31:
"Then said Pilate unto them, Take ye Him and judge Him according to your
law. The Jews therefore said unto him, It is not lawful for us to put any man
to death!"

24.
Joseph is sold. "They drew and lifted up Joseph out of the pit, and sold
Joseph to the Ishmaelites" (Gen. 37:28). Is it not exceedingly striking
to note that from among the twelve sons of Jacob Judah should be the one to
make this horrible bargain, just as from the twelve apostles Judas (the Anglecized
form of the Greek equivalent) was the one to sell the Lord!

25. Joseph's blood-sprinkled
coat is presented to his father. "And they took Joseph's coat and killed
a kid of the goats, and dipped the coat in the blood; and they sent the coat
of many colors, and they brought it to their father." "The anticipation
of the type is self evident. The blood of Jesus Christ as the blood of a scapegoat,
a sin offering, was presented to the Father" (Dr. H).. In our next, D.
V., we shall consider Joseph in Egypt.